The Essence of Asceticism (Zuhd) and Renunciation of the World
In Islamic spirituality, zuhd signifies a detachment of the heart from the world and its transient pleasures, directing it towards the blessings of the Hereafter. Considered among the ‘Redeemers’ (münciyât), zuhd and faqr are not about lacking worldly possessions but rather ensuring those possessions do not hold sway over one’s heart. As a realized seeker (‘arif) expressed, “Zuhd is withdrawing from the world and being unconcerned with whomever it may come into.” A true ascetic is someone whose perception of the world diminishes, and their heart can easily detach itself from it. The ascetic finds ease in disengaging from worldly possessions, neither excessively rejoicing in gains nor grieving over losses; their sole aim is to attain Allah’s pleasure.
The Elevated Station of Poverty (Faqr)
In Sufism, faqr refers less to material poverty and more to the servant’s recognition of their absolute powerlessness before Allah and realizing their dependence on Him alone. It is expressed as, “Through faqr, you become independent from your Lord and all of creation.” Perfect dervishes, freed from the desires of the ego and external causes, seek refuge in Allah Most High. Poverty not based on necessity is no virtue; true virtue lies in severing ties with this world and the Hereafter and completely surrendering to Allah. In the Hereafter, people will not be questioned about their poverty or wealth, but rather about the sabr (patience) and shukr (gratitude) they demonstrated towards them.
Spiritual Wealth and Acceptance (Tawakkul)
A believer who attains the stations of zuhd and faqr is the wealthiest and freest person on earth. This is because no chains of desire for material possessions or worldly status bind them. Ibn Ata Allah al-Iskandari states, “How can I not be poor when I am in poverty?” expressing that absolute dependence on Allah is actually the greatest treasure. The servant who forsakes the world’s fleeting desires, content with lawful earnings and dedicates their heart to Allah, takes a step towards true nobility (mürüvvet) and courage (yiğitlik). Asceticism is not about resentment towards one’s surroundings; rather, it is being filled with divine love and liberation from the captivity of transient objects.